Hero
by Shkittles
Summary: An anaylatical comparison/contrast of Boromir and Eowyn. It's my first college research paper and I thought I'd put it on fanfiction now that I have submitted the final draft to my professor. A nice little drabble for LOTR fans. Rough draft recieved the only A of the class (from what I've gathered).


Hoffer 11

Jane Doe

Professor Doe

Com 102

3 October 2012

Hero: Boromir and Eowyn

In The Lord of the Rings, written by John Ronald Reuel Tolkien, readers are introduced to several of fictional history's most notable and culturally fantastical textual heroes. A professor of Anglo-Saxon at Oxford, he was a lover of language and of early English literary works, creating a set of his own traditional classics. "In his trilogy, Tolkien fashions a narrative that forcefully asserts the idea that wars should only be fought to protect and preserve, not to conquer and destroy" (Hatcher 1). "Unfolding across a vast canvas of environmental and societal degradations and injustices wrought by the industrial–militaristic complex of the Dark Lord Sauron and his servants, the story traces the ultimately successful resistance offered by the seemingly inconsequential Hobbits and their allies" (Morgan 1). While the trilogy's universal ongoing popularity is testimony to Tolkien's ability to construct entire populations, cultures, languages and environments, his greatest achievement was the invention of the beings that made the success of the story a possible outcome. Of the protagonists presented, the greatest and most spiritually promising stories feature Boromir and Eowyn. "In the character of Eowyn we are given a complete individual who fulfills Tolkien's theme of peace, preservation, and cultural memory" (Hatcher 1). "Boromir, mortally wounded, made a full confession to Aragorn, and wept as he repented his actions: this is as near as a pre-Christian man of virtue can get to a Good Christian death" (Reynolds 1). My intention is to analyze these characters separately, to compare the internal and external forces that hinder them from unleashing the truth of their race from within, and to explore the journeys and sacrifices they must suffer to accomplish said objective.

In contrast to Eowyn, Boromir is perceptibly male and indeed the more aggressive of the two. He is a noble man, loyal to his people and full of good intentions, but the road to Hell is paved with these and his, accompanied by lack of understanding or respect of the supernatural, eventually lead him to his demise. "The only legitimate intention is to secure a just peace for all involved. Neither revenge nor conquest nor economic gain nor ideological supremacy are justified (Holmes 1)." His is a merited cause he shares with his father Denethor; however, their desperation to evade the impending defeat of their nation at the hands of Sauron conflicts with their good sense. "Boromir shares in both his father's virtue and his father's flaw" (Rozema 436). He is heavily influenced by his father's judgment; this and his own foolish logic are factors that guide him to the personal opinion that the Ring can bring peace to his people and be utilized as a weapon of Gondor. He often refers to the Ring as a tool, rather than a kind of paranormal form of corruption with a will entirely its own.

"The weaponry and the force used should be limited to what is needed to repel the aggression and deter future attacks, that is to say to secure a just peace (Holmes 1)." The Just War Theory suggests that Boromir's desire to employ the Ring in his forces would be an illegitimate objective as well as an unnecessary aid in power. In the first book of the Lord of the Rings Trilogy, Boromir is vociferous of his idea as to how the Ring should be dealt with, but is rivaled by Elrond's proposal that the Ring bears too strong a power to be manipulated; this is a proposition he seemingly accepts, but later mistakenly dismisses while debating privately with Frodo. He attempts to recover from the slip of the tongue after confessing that it would be a folly to throw away, but his companion is attentive and suspicious of the misstep. "It would be folly to throw away; what? The Ring of Power? He has said something like this at the Council, but he had accepted the correction of Elrond." (Tolkien 7675). Clearly Boromir has not yet given up the belief that the Ring should not be abolished in the fiery chasms of Mount Doom.

While a dedicated soldier and devout servant of his Lord, Boromir is pressured by Denethor and the expectations of a whole country and he convinces himself that there is only one path to victory, the easiest. Boromir catches Frodo in a moment of vulnerability, when the young Hobbit is choosing between continuing the journey alone, or in the company of the Fellowship, and tries to offer him counsel. Frodo refuses Boromir, already aware of what suggestion the man will give. The Hobbit claims his heart warns him against the wisdom of the soldier. Boromir bristles at this and demands to know what Frodo is against. "Against delay. Against the way that seems easier. Against refusal of the burden that is laid on me. Against- well, if it must be said, against trust of the strength and truth of Men." (Tolkien 8242). Boromir is cut from the same cloth Frodo speaks his doubts of and only moments later, proves Frodo's theory that the strength of a man cannot challenge the power of the Ring correct by attempting to physically attack the Hobbit to gain possession of it. He is blinded by his own misguided assumptions and altogether ruined by the temptation of the Ring. "The stereotypical and purely masculine kind of power, as represented by Boromir… is shown to be weaker morally and spiritually than its non-traditional counterparts, thus allowing Boromir to fall..."(Enright 93).

The moral rebirth of Boromir is perhaps the most hopeful and startling of any in the trilogy. His transition from a man fueled by vengeance and greed to a soldier of redemption is the epitomal example of the capabilities of mankind. From the beginning Boromir is quite aware of the demons within himself. Whilst in the presence of the powerful Elf Galadriel, he is stricken with unease. "Because Galadriel is able to see into the deepest part of each person's soul, each is affected in a different way. For some—Boromir, in particular—this is a source of deep discomfort" (Seven Paths of the Hero 282). Since the formation of the Fellowship, Boromir had adopted the role of the black sheep, performing his part well throughout the story up to the point in which he sacrifices his life to save Merry and Pippen and confesses his crime against Frodo. "Aragorn knelt beside him. Boromir opened his eyes and strove to speak. At last slow words came. 'I tried to take the ring from Frodo,' he said. 'I am sorry. I have paid.'" (The Lord of the Rings 8462). In this scene, Boromir speaks his last words, claiming failure in his mission, "'Farewell, Aragorn! Go to Minas Tirith and save my people! I have failed.'" (The Lord of the Rings 8462). Aragorn argues against him, and ensures Boromir he conquered his objective, and in slaying many Orcs achieved great triumph and warrants him peaceful rest. To this, the dying warrior inhales his last breath. Although the poisonous monster that is the temptation of the Ring invades his soul and he initially succumbs to the evil inside, Boromir's will and morality ultimately prove to be righteous opponents and through self-sacrifice he claims redemption. In comparison to Eowyn, despite his arrogance and ignorance of the supernatural, he encounters an enemy many times his own in strength, the treacherous influence of the One Ring, and surmounts it with awe inspiring courage and confession.

A common thread in discussion of Tolkien's work is his lack of female characters, or rather, their lack of power. "The female character depicted most complexly with regard to issues of power is the human woman Eowyn, niece of King Theoden of Rohan" (Enright 104). She appears strong and unyielding in the presence of the Fellowship. "Thus Aragorn for the first time in the full light of day beheld Eowyn, Lady of Rohan, and thought her fair, fair and cold, like a morning of pale spring that is not yet come to womanhood" (Tolkien10515). Similar to Boromir, there is a darkness within Eowyn, and internal force that drives her to progress towards a personal goal; she is haunted by the fear of oblivion- disturbed by the thought that she may never find glory in battle, only in the home nurturing and consoling her subjects and the citizens of her kingdom. Holmes indicates that the cause must be just and that all aggression is condemned; only defensive war is legitimate (1). Eowyn is undoubtedly troubled by the threatening presence of her nation's enemies, but her initial cause is very nearly a personal one as her primary aspiration is to prove her worth in combat. "She has been trained just like the men of Rohan and feels there is no reason why she should be left behind to tend to the women and children. These are the words of a powerful woman who is not going to be oppressed by a man, even if he will be her king" (Hatcher 1).

She often quarrels with Aragorn, begging on multiple occasions that he grant her pardon so that she may ride with his company; she is refused and consequentially instructed to safeguard her people. "'Lord,… if you must go, then let me ride in your following. For I am weary of skulking in the hills, and wish to face peril and battle.'" (Tolkien 15738). An obvious factor separating Eowyn from Boromir is gender, and this is an attribute that hinders The White Lady of Rohan in her endeavors to avoid submission. However, her loyalty and dedication do not go without merit:

"The reader is given a clue as to Aragorn's real feelings about refusing Eowyn's request when Tolkien adds, "only those who knew him well and were near to him saw the pain that he bore" (Return 48). Aragorn, like the reader, is pained at having to leave Eowyn behind because of social mores" (Finding Woman's roles).

In addition to the constraints of a male-dominated society, Eowyn is somewhat unknowingly advanced upon by an unappreciated suitor known as Wormtongue, an issue her brother Eomer addresses. "'Down on your belly! How long is it since Saruman brought you? What was the promised price? When all the men were dead, you were to pick you share of the treasure, and take the woman you desire? Too long you have watched her under your eyelids and haunted her steps.'" (Tolien 10626). Having knowledge of this man's interest in her and his intentions to claim her as a sort of possession could only strengthen Eowyn's desire to attain credit as a fighter rather than a mere woman. In contrast to Wormtongue, Eowyn develops an attraction for Aragorn, an ultimately false gesture that he does not attempt to humor. "Aragorn, who is in love with Arwen, has not returned Eowyn's love, a rejection that is most painful to her and part of what has led her into battle, as well as part of what still needs to be healed after the battle is over" (Enright 105).

Like Boromir, Eowyn is expected to act in a way that benefits her people in the most complete manner available. She is charged with the guardianship of the city Edoras, capital of Rohan prior to the battle of Helms Deep. Eowyn suffers through acceptance and refrains from pestering Aragorn for permission to ride with the cavalry. "'A year shall I endure for every day that passes until your return.'" (Tolkien 10688). At the time, she is aware of the fact that she is truly needed amongst the citizens of Rohan, and perhaps honored by responsibility bestowed upon her by her uncle Theoden. However, this does not deter her ambitions to become a soldier of Rohan, and in the Battle of the Pelennor Fields she finally seizes her moment. "To ride with the Rohirrim, Eowyn is forced to be disguised as Dernhelm, a soldier in the cavalry. When Merry first meets Eowyn, he says, "She wore a helm and was clad to the waist like a warrior and girded with a sword" (Return 60)" (Hatcher 1). In this way, some criticize the character; believing her to be submissive to men because she feels the only path to glory is to feign masculine power.

"Even in her disguise, Tolkien brings to light Eowyn's loving, almost maternal actions that show her complexity as a complete character and a self-realized woman. Dernhelm tells Merry "I will bear you before me, under my cloak," when no one else will dare to take the little Hobbit into battle (Return 71). She connects with the unwanted Hobbit because no one wants her to fight in battle either. This shines a light on the love and nurturing that Eowyn will soon spread over Middle-earth; carrying Merry gives the reader a pregnancy image that foreshadows Eowyn giving birth to a new life on the battlefield" (Hatcher 1).

Both protagonists experience the revelation that self-preservation is of massive importance whilst enduring this journey. In the last book, The Return of the King, Theoden is crushed under his horse and approached by the Lord of the Nazgul. "Then out of the blackness in his mind he thought that he heard Dernhelm speaking; yet now the voice seemed strange, recalling some other voice that he had known" (Tolkien 16859). His niece Eowyn, who loved him as a father, leaps to his defense and comes between The Witch King of Angmar and her uncle, brandishing her sword with the conviction of a true soldier, commanding that the beast respect the dead. Merry is also unaware of the true identity of the young soldier until she discards her helmet: "Eowyn it was and Dernhelm also. For into Merry's mind flashed the memory of the face that he saw at the riding from Dunharrow: the face of the one that goes seeking death, having no hope" (Tolkien 16872). The Witch King warns Eowyn against her intrusion: "Come not between the Nazgul and his prey! Or he will not slay thee in thy turn" (Tolkien 16859). She stands fast and brings her sword up; informing him her purpose is not to leave her lord's side, but to protect him against the doom that is The Witch King. The beast is amused by her seemingly foolish confidence and denounces her strength; he declares no man can hinder him, to which Eowyn replies: "But no living man am I! You look upon a woman. Eowyn I am, Eomund's daughter. You stand between me and my lord and kin. Begone if you be not deathless! For living or dark undead, I will smite you, if you touch him" (Tolkien 16859). The Witch King is stuck mute by this speech and momentarily, his resolve shaken. They commence to fight and while Merry delivers a crucial blow to The Lord of Nazgul, Eowyn is the one to land the final strike. "It is important to note that Eowyn fulfills the prophecy of the Ringwraith to her advantage. Her being a woman, not a woman disguised as a man, is crucial to slaying this monster" (Hatcher 1). Holmes articulates that though war is nothing less than evil, violence and aggression left unchecked are hazardous to society (1).

Regardless of Eowyn's courage and conquest, Theoden's wounds prove to be fatal, and he passes without the knowledge Dernhelm is actually his niece. "However, Eowyn's victory is not complete with this triumph over the Nazgul, for her understanding of power remains the male-dominated, physically oriented kind. Though her action is truly heroic and self-sacrificial, as pointed out by Lynnette Porter (99), her experience of power must deepen through renunciation of it" (Enright 105). The injuries she suffered in battle lead her to the Houses of Healing where she meets Faramir, Boromir's brother, who she nearly instantly bonds with. "When Faramir declares his love for her, "the heart of Eowyn changed, or else at least she understood it. And suddenly her winter passed, and the sun shone on her"(299)" (Enright 105). In connection with Boromir, Eowyn experiences her own spiritual rebirth in her triumph in battle and in her relationship with Faramir.

In conclusion, Boromir and Eowyn experience multiple trials that test the limitations of their endurance, inner truth and will-power. Though one perishes and the other lingers, redemption is claimed and above all self-worth is proved in the finish. As Boromir lies dying he admits his debts and asserts them repaid. His pledge to protect is fulfilled and his honor is restored. Eowyn also employs the pure power of sacrificial devotion to defeat the Witch King who could never comprehend the depth of love or kinship. The ideal of just war is that bloodshed be avoided, that conflict be remedied and that battle remains a final course of action; however, do Boromir and Eowyn avoid combat at all costs? In light of the theory, are the protagonists deemed ethical heroes, or war mongers? Evil permits Tolkien's characters a single choice: eliminate terror for the sake of the innocent and helpless using military force. Both forsake their own wellbeing for others as well as confront their internal demons and overthrow dark powers with awesome fortitude. The two great antagonists these heroes face suffer failure and the points once considered lesser qualities by even Boromir and Eowyn themselves are the factors that allow them to uproot the malicious adversaries.

"The Lord of the Rings is far more than a story of battle and adventure in the external sense, where those with the greatest physical prowess prove to be the victors. It is also more than a tale of the spiritual battle between Good and Evil, though, of course, it is at least that. The Lord of the Rings is an illustration of various choices regarding the use of power, but with only one of them shown to be the best, the ultimately good choice" (Enright 106).

While Boromir and Eowyn are underestimated, undercut and, at times, misinterpreted, they are the most significantly morally and personally altered characters of the trilogy.

Works Cited

Enright, Nancy. "Tolkien's Females And The Defining Of Power." _Renascence _59.2 (2007): 93- 108. _Academic Search Complete._ Web. 01 Oct. 2012

Hatcher, Melissa M. "Finding Woman's Role In The Lord Of The Rings." _The Free Library. _ Farlex Inc., 22 Mar. 2007. Web 2 Oct. 2012.

Holmes, F. "The Just War." InterVarsity Christian Fellowship/USA. N.p., 7 May 2004. Web. 02 Oct. 2012

Morgan, Alun. "The Lord Of The Rings- A Mythos Applicable In Unsustainable Times?." _ Environmental Education Research _16.3/4 (2010): 383-399. _Academic Search Complete. _ Web. 01 Oct. 2012.

Reynolds, Pat. "Death And Funerary Practices In Middle-earth." The Tolkien Society. Charity, n.d. Web. 02 Oct. 2012

Robertson, Robin. "Seven Paths Of The Hero In Lord Of The Rings: The Path Of Opposites." _ Psychological Perspective _50.2 (2007): 276-290. _Academic Search Complete. _Web. 01 Oct. 2012.

Rozema, David. "The Lord Of The Rings: Tolkien, Jackson, And "The Core Of The Original.." _ Christian Scholar's Review _37.4(2008): 427-455. _Academic Search Complete. _Web. 01 Oct. 2 2012.

Tolkien, John R. "The Lord of the Rings: 50th Anniversary, One Vol. Edition [Electronic]." _The Lord of the Rings: 50th Anniversary,One Vol. Edition: J.R.R. Tolkien: 0618517650: : Books_. N.p., n.d. Web. 01 Oct. 2012


End file.
